8
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(127-131)
ZION'S
WATCH
TOWER
aation
to
he
their
"reasonable
service"
and
present
their
bodies
living
sacrifice~
to
God.
Pastors
.1nd
teachers,
however,
should
seek
to
keep
continually
before
the
Lord's
consecrated
flock
the
high
Scripture
standard,
realizing
that
many
in
fluences
are
continually
at
work
to
lower
the
standard
of
holi
ness
and
devotion.
JOHN
MORE
THAN
A
PROPHET
The
multitude
who
stood
about
must
have
heard
the
mes
sage
which
John's
disciples
brought
to
JesU'5,
and
no
doubt
queried
witllin
themselves,
if
not
audibly,
Is
John
losing
faith
in
Jesus
as
thc
Messiah?
If
John
is
a
prophet
himself,
should
he
not
be
informed
by
God
on
this
subject,
without
sending
to
inquire
of
J
e"us?
Does
not
this,
in
connection
with
the
fact
that
Jolm
did
no
miracles,
prove
that
John
was
not
a
prophet.
but
merely
some
sort
of
a
reformer,
possibly
self
appointed?
Our
Lord
seem"
to
have
detected
such
a
ques
t
IOning-,
lwd
hrnce
after
John's
di8clpline
wel'l'
gone,
so
that
his
WOI
ds
could
not
he
l'onstrued
as
a
sop
of
flattery
to
hold
John's
confidence,
he
delivered
quite
a
eulogy
upon
his
faithful
forerunner,
which
we
paraphrase
thm:
What
did
you
expect
in
John-a
weak,
pliahle
character,
easily
swayed
by
every
wind
of
doctrine
and
fancy,
as
a
reed
is
easily
swayed
by
the
wind?
Those
,,,ho
get
sudl
an
impression
respecting
his
char·
acter
are
deceiving-
themselves.
On
the
contrary,
he
is
a
prophet,
yea,
more
than
a
prophet-he
is
a
special
ambassador
and
messenger
of
God
at
this
present
time,
to
do
an
intro
ductory
work
related
to
the
kingdom
which
I
am
now
preach
ing.
He
is
referred
to
by
Malachi
the
prophet
(3:
1).
Indeed,
I
declare
to
you
that
there
has
never
arisen
a
greater
prophet
than
John,
and
yet
I
say
to
you
that
the
least
one
in
the
king·
dom-cla""
IS
greater
than
he;
for
he
does
not
belong
to
the
kingdom-class
at
all,
hut
to
the
previou'l
dispensation-"the
hou"e
of
servants."
"The
law
and
the
prophets
were
until
John"
(and
he
is
the
last
of
the
prophets),
and
since
then
the
kingdom
of
heaven
i~
preached,
that
now
whosoever
will
of
thia
d.J.vinely
fa"ored
nation
may
press
his
way
and
gain
an
entrance
into
it
and
become
a
son
of
God.-John
12:
L
~ote
in
the
te"Xt
the
clearne~~
ut
our
Lord',!
woru,
re"pect
ing
the
distinction
between
the
new
institution
which
he'
was
foundlllg
anrl
the
old
institution
founded
by
.:\-loses,
and
which
was
then
coming
to
au
end,
givmg
place
to
the
new.
The
Apo~tle
shows
that
the
call
of
us
Gentiles
during
this
Gospel
age
to
a
joint-heirship
in
the
kingdom
as
members
of
the
king
dom-class
is
because
those
of
the
Jews
ready
to
receive
the
kingdom
favor
upon
the
Lord's
terms
were
fewer
than
the
pre·
determined
number.
Our
call
is
to
fill
the
places
of
those
"natural
branches"
of
the
Abrahamic
stock,
by
being
grafted
into
and
made
partakers
of
the
original
root
of
divine
favor
-the
Abrahamic
promise-to
be
members
of
the
seed
of
Abra
ham,
in
which
as
a
kingdom-class
all
the
families
of
earth
shall
be
bles'lcd
with
certain
favors
of
knowledge
and
oppor
tunity.-Compare
Rom.
ll:
1-33;
Gal.
3:
16,
29.
How
highly
we
who
belong
to
the
new
dispensation
should
value
its
privileges
and
opportunities,
and
seek
to
"make
our
calling
and
our
election
sure,"
(2
Pet,
1
:4-11)
If
those
who
were
called
with
an
earthly
calling
to
be
a
"house
of
servants
'
rendered
but
a
reasonable
service
when
they
engaged
III
the
Lord's
work
zealously,
as
did
John
the
Baptist,
and
have
been
faithful,
how
much
more
zeal
and
energy
ought
we
to
put
forth
who
have
been
favored
so
much
more
highly!
"What
manner
of
persons
ought
we
to
be.
in
all
holy
conversation
and
godline'ls!"
Let
us
remember
that
this
"high-calling,"
this
"heavenly
calling,"
to
joint-heirship
with
our
Lord
in
the
kingdom,
is
a
very
special
and
a
very
limited
call,
that
it
will
!'oon
end,
and
that
so
far
as
the
diYine
revelation
shows,
it
will
never
be
repeated.
In
view
of
these
things
let
us
lay
aside
every
weight,
and
run
with
patience
the
race
set
before
us
in
the
gospel,
looking
unto
Jesus.
the
author,
until
he
shall
have
become
the
finisher.
of
our
faith.-Heb.
12:
1.
YOLo
XXI
ALLEGHENY,
PA.,
MAY
1,
1900
THE
MEMORIAL
SUPPER
No.
9
Each
year
seems
to
add
to
the
interest
of
the
Lord's
peo-
self,
as
the
antit,vpe.
lYe
noted
also
the
appropria
tenes~
of
pIe
in
the
celebration
of
the
great
event
which
lies
at
the
the
emblems
which
Jesus
ehoose
to
represent
his
fle'lh
and
his
foundation
of
all
our
Christian
hopes-the
celebration
of
the
blood;
we
saw
that
unleavened
bread
most
beautifullv
ill
us-
death
of
"Christ,
our
Passover."
Each
year
the
matter
seems
trated
the
purity,
the
sinlessness,
of
our
dear
Redeemer,
and
to
be
more
clearly
grasped
by
a
larger
number,
and
cor·
that
the
cup,
the
fruit
of
the
vine,
represented
his
sufferinlts-
respondingly
the
solemnity
and
holy
joy
proper
to
the
occa-
not
sufferings
that
were
grievous,
but
joyous,
endured
willing·
sion
secm,;
to
be
the
more
intense,
and
the
overflowing
bles-
Ir,
gladly,
on
our
bQhalf,
ann
we
rejoiced
in
these
thing~.
sing-
to
be
more
pronounced.
\Ve
considered
how
we
were
to
feed
upon
the
Lord
in
our
Many
of
the
little
companies
of
the
Lord's
people
who
hearts
while
using
the
bread
emblematically-that
we
could
celcbratell
on
the
evening
of
April
12th
have
responded
to
feed
upon
his
flesh
in
the
sense
of
calling
to
mind
the
fact
our
rcquc"t
for
information
re"pecting
the
numbers
partici-
that
only
through
his
sacrifice
could
we
have
life,
only
by
his
pating.
and
the
measure
of
the
Lord's
Spirit
and
blessing
becoming
our
substitute
in
death
could
we,
as
a
race,
be
set
prevailing.
From
thesc
reports
we
judge
that
the
number
free
from
the
condemnation
that
was
upon
U'l
through
father
participatIng
this
year
wall
con'5iderably
more
than
last
year.
Adam's
transgression.
'We
considered
the
fruit
of
the
vine,
Though
wp
have
not
heard
from
nearly
so
many,
the
totals
are
the
symbol
of
our
Lord's
blood,
as
the
sealing
of
the
Kew
larger.
lYe
hdievp,
too,
from
the
letters
that
the
meaning
Covenant
under
which
God,
through
Christ,
could
be
merciful
of
the
institution
was
very
deeply
appreciated,
not
only
as
toward
our
imperfection~.
accepting
our
intentions,
e"cn
though
marking
the
great
sacrifice
of
our
Lord
Jesus,
but
al'lo
as
the
weaknesses
of
the
flesh
might
sometimes
hinder
us
from
marking
the
consecration
of
his
people
to
be
one
with
him
attaining
all
the
desired
results.
in
hi'l
sacrifice.
Then
we
viewed
the
matter
from
the
other
standpoint-
The
Allegheny
church
ha~
a
most
hIes
'led
season,.about
290
the
secondary
one
mentioned
by
the
Apostle
in
1
Cor.
10:16,
partil'ipating'.
\Ye
filst
rcne\\ed
the
general
mea~Ing
of
the
17,
viz"
that
the
entire
church
is
one
loaf,
and
that
it
is
the
Passovcr
as
it
was
instituted
with
the
,Jews,
traclllg
the
re-
duty
and
the
privilege
of
all
who
have
become
members
of
lationship
between
the
typical
Passover
Lamb
and
Christ
the
the
one
loaf,
the
one
body
of
Christ,
to
be
broken
in
the
J~amb
of
God,
our
Pas~over,
and
saw
in
the
first-born
of
service
of
the
Head
and
in
the
service
of
each
other,
that
thus
Isracl
passell
over
in
that
nigh~
a
type
of
tI.le
church
of
the
we
might
have
fellowship
with
Christ
in
his
sufferings
and
tiro.t-born.
"hich
GOll
i"
passlI1g'
over
durIng
tlus
Gospel
ultimately
be
sharers
in
his
glory.
We
saw
that
the
cup
of
night.
\Ye
saw
that
sub'lequently
these
first-born
ones
became
blessing
with
which
we
bless
is
indeed
our
communion
or
thp
lpader~
of
Isracl
as
a
whole,
and
their
deliverers
from
fellowship
in
the
blood
[sufferings]
of
Christ,
our
mingling
of
El!yptJan
honnag-p,
and
we,
saw
tlu,;t
the
anti-type
of
that
our
lives
with
his
life,
our
joining
with
him
in
"filling
up
deliverance
wIll
be
the
ultImate
delIverance
of
all
who
love
that
which
is
behind
of
the
afflictions
of
Christ."
We
sought
God
and
who
desire
to
serve
him,
from
the
bondage
of
the
to
enter
into
the
very
deep
meaning
of
the
beautiful
symbol,
world
and
of
sin
and
of
Satan,
the
antitype
of
Pharaoh,
and
and
to
have
it
in
our
hearts
a
power
of
God,
leading
us
to
that
this
ultimate
deliverance
would
be
during
the
Millennial
keener
appreciation
of
our
dear
Saviour,
and
to
a
keener
de-
aCfp.
whcn
·'the
church
of
the
first-born"
ones
will
be
as-
votion
as
his
disciples,
to
walk
in
his
footsteps.
s~cinted
with
Christ
in
the
Millennial
kingdom.
Then,
after
a
prayer
of
thanksgiving
to
God
for
the
living
Next
we
saw
how
that
the
Jews
had
celebrated
the
type
for
Bread
that
came
down
from
heaven-for
Jesus,
who
was
not
over
sixteen
centuries,
with
no
knowledge
of
the
anti
type,
and
a
condemned
member
of
the
human
family,
but
a
specially
yet
that
in
God's
due
time
Christ,
the
antitypical
Lamb,
~as
provided
one,
suitable
to
be
our
Saviour,
our
Bread,
our
Life·
slain
on
the
very
same
day
of
the
month
that
the
typIcal
giver,
and
for
all
the
blessing
which
we
have
through
his
Lamb
was
slain;
and
that
on
the
very
same
day
in
which
great
sacrifice,
we
partook
of
the
bread.
After
this
we
gave
he
and
his
disciples
met
as
Jews
to
celebrate
the
typical
Lamb
thanks
for
the
cup,
acknowledging
that
we
have
no
righteous-
and
the
typical
passing
over,
our
Lord
instituted
a
new
ness
of
our
own,
even
though
all
the
past
were
forgiven,
and
memorial,
which
would
not
look
back
to
the
type,
but
to
him-
that
we
could
not
hope
to
stand
before
God
acceptably
or
[2622]
(127-131) cration to be their “reasonable service” and present their bodies living sacrifices to God. Pastors and teachers, however, should seek to keep continually before the Lord’s consecrated flock the high Scripture standard, realizing that many influences are continually at work to lower the standard of holiness and devotion. JOHN MORE THAN A PROPHET The multitude who stood about must have heard the message which John’s disciples brought to Jesus, and no doubt queried within themselves, if not audibly, Is John losing faith in Jesus as the Messiah? If John is a prophet himself, should he not be informed by God on this subject, without sending to inquire of Jesus? Does not this, in connection with the fact that John did no miracles, prove that John was not a prophet, but merely some sort of a reformer, possibly selfappointed? Our Lord seems to have detected such a questioning, and hence after John’s discipline were gone, so that his words could not be construed as a sop of flattery to hold John’s confidence, he delivered quite a eulogy upon his faithful forerunner, which we paraphrase thus: What did you expect in John—a weak, pliable character, easily swayed by every wind of doctrine and fancy, as a reed is easily swayed by the wind? Those who get such an impression respecting his character are deceiving themselves. On the contrary, he is a prophet, yea, more than a prophet—he is a special ambassador and messenger of God at this present time, to do an introductory work related to the kingdom which I am now preaching. He is referred to by Malachi the prophet (3:1). Indeed, I declare to you that there has never arisen a greater prophet than John, and yet I say to you that the least one in the kingdom-class 1s greater than he; for he does not belong to the kingdom-class at all, but to the previous dispensation—“the house of servants.” “The law and the prophets were until John” (and he is the last of the prophets), and since then ZION'S WATCH TOWER ALLEGHENY, Pa the kingdom of heaven ix preavhed, that now whosoever will of this divinely favored nation may press his way and gain an entrance into it and become a son of God.—John 12:1. Note in the text the clearnes: ot our Lord’s words respecting the distinction between the new institution which he was founding and the old institution founded by Moses, and which was then coming to an end, giving place to the new. The Apostle shows that the call of us Gentiles during this Gospel age to a joint-heirship in the kingdom as members of the kingdom-class is because those of the Jews ready to receive the kingdom favor upon the Lord’s terms were fewer than the predetermined number. Our call is to fill the places of those “natural branches” of the Abrahamic stock, by being grafted into and made partakers of the original root of divine favor ~—the Abrahamic promise—to be members of the seed of Abraham, in which as a kingdom-class all the families of earth shall be blessed with certain favors of knowledge and opportunity.—Compare Rom, 11:1-33; Gal. 3:16, 29. How highly we who belong to the new dispensation should value its privileges and opportunities, and seek to “make our calling and our election sure.” (2 Pet. 1:4-11) If those who were called with an earthly calling to be a “house of servants’ rendered but a reasonable service when they engaged in the Lord’s work zealously, as did John the Baptist, and have been faithful, how much more zeal and energy ought we to put forth who have been favored so much more highly! “What manner of persons ought we to be. in all holy conversation and godliness!” Let us remember that this “high-calling,” this “heavenly calling,” to joint-heirship with our Lord in the kingdom, is a very special and a very limited call, that it will soon end, and that so far as the divine revelation shows. it will never be repeated. In view of these things let us lay aside every weight, and run with patience the race set before us in the gospel, looking unto Jesus. the author, until he shall have become the finisher, of our faith_—Heb. 12:1. Vou. XXI = ALLEGHENY, PA., MAY 1, 1900 No. 9 THE MEMORIAL SUPPER Each year seems to add to the interest of the Lord’s people in the celebration of the great event which lies at the foundation of all our Christian hopes—the celebration of the death of “Christ, our Passover.” Each year the matter seems to be more clearly grasped by a larger number, and correspondingly the solemnity and holy joy proper to the occasion seems to be the more intense, and the overflowing blessing to be more pronounced. Many of the little companies of the Lord’s people who celebrated on the evening of April 12th have responded to our request for information respecting the numbers participating, and the measure of the Lord’s Spirit and blessing prevailing. From these reports we judge that the number participating this year was considerably more than last year. Though we have not heard from nearly so many, the totals are larger. We believe, too, from the letters that the meaning of the institution was very deeply appreciated, not only as marking the great sacrifice of our Lord Jesus, but also as marking the consecration of his people to be one with him in his sacrifice. The Allegheny church had a most blessed season, about 290 participating. We first reviewed the general meaning of the Passover, as it was instituted with the Jews, tracing the relationship between the typical Passover Lamb and Christ the Lamb of God, our Passover, and saw in the first-born of Israel passed over in that night a type of the church of the first-born, which God js passing over during this Gospel night. We saw that subsequently these first-born ones became the leaders of Israel as a whole, and their deliverers from Egyptian bondage, and we saw that the anti-type of that deliverance will be the ultimate deliverance of all who love God and who desire to serve him, from the bondage of the world and of sin, and of Satan, the antitype of Pharaoh, and that this ultimate deliverance would be during the Millennial age, when “the church of the first-born” ones will be associated with Christ in the Millennial kingdom. Next we saw how that the Jews had celebrated the type for over sixteen centuries, with no knowledge of the antitype, and yet that in God’s due time Christ, the antitypical Lamb, was slain on the very same day of the month that the typical Lamb was slain; and that on the very same day in which he and his disciples met as Jews to celebrate the typical Lamb and the typical passing over, our Lord instituted a new memorial, which would not look back to the type, but to him self, as the antitvpe. We noted also the appropriateness of the emblems which Jesus choose to represent his flesh and his blood; we saw that unleavened bread most beautifully illustrated the purity, the sinlessness, of our dear Redeemer, and that the cup, the fruit of the vine, represented his sufferings— not sufferings that were grievous, but joyous, endured willingly, gladly, on our behalf, and we rejoiced in these things. We considered how we were to feed upon the Lord in our hearts while using the bread emblematically—that we could feed upon his flesh in the sense of calling to mind the fact that only through his sacrifice could we have life, only by his becoming our substitute in death could we, as a race, be set free from the condemnation that was upon us through father Adam’s transgression. We considered the fruit of the vine, the symbol of our Lord’s blood, as the sealing of the New Covenant under which God, through Christ, could be merciful toward our imperfections, accepting our intentions, even though the weaknesses of the flesh might sometimes hinder us from attaining all the desired results. Then we viewed the matter from the other standpoint— the secondary one mentioned by the Apostle in 1 Cor. 10:16, 17, viz., that the entire church is one loaf, and that it is the duty and the privilege of all who have become members of the one loaf, the one body of Christ, to be broken in the service of the Head and in the service of each other, that thus we might have fellowship with Christ in his sufferings and ultimately be sharers in his glory. We saw that the cup of blessing with which we bless is indeed our communion or fellowship in the blood [sufferings] of Christ, our mingling of our lives with his life, our joining with him in “filling up that which is behind of the afflictions of Christ.” We sought to enter into the very deep meaning of the beautiful symbol, and to have it in our hearts a power of God, leading us to keener appreciation of our dear Saviour, and to a keener devotion as his disciples, to walk in his footsteps. Then, after a prayer of thanksgiving to God for the living Bread that came down from heaven—for Jesus, who was not a condemned member of the human family, but a specially provided one, suitable to be our Saviour, our Bread, our Lifegiver, and for all the blessing which we have through his great sacrifice, we partook of the bread. After this we gave thanks for the cup, acknowledging that we have no righteousness of our own, even though all the past were forgiven, and that we could not hope to stand before God acceptably or [2622]
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